Just war is a belief that warfare can be ethically or theological justifiable. To fully understand the complexity of these issues, it is important to take into consideration the complete teachings of the Church and not resort to exploiting inadequate references. The most crucial issues concerning warfare involve the extremely destructive capabilities of the weaponry in our times that can potentially eliminate any remnants of civilization from the face of the earth (Mantzarides 104). Many sociologists are intrigued with examining the formation and results of wars in order to gain understanding of why war continues to reoccur throughout the world (Mantzarides 104). The Greek philosopher Heracleitus believed war to be the “father of all” (Mantzarides 104). Quite the opposite, the Church teaches that God is the “Father Almighty” (Mantzarides 104). In St. Paul’s epistle to the Romans, God is referred to as a “God of peace” Romans 15:33. The development of a war is a result of a separation from God, which is also a separation from peace and love (Mantzarides 105). Since God is the source of our existence, separation from God leads to chaos and destruction (Mantzarides 105).

+

'''Just war''' doctrine attempts to define situations in which the waging of war becomes a moral necessity. It lays out criteria by which a Christian is intended to determine whether or not a specific war was entered into and is conducted in a virtuous manner, so that killing would become a moral necessity. Although the [[Orthodox Church]] has used something like a ''"just war"'' doctrine to determine when a state or empire may engage in armed conflict, it has nevertheless always considered killing even in such cases to be a sin, and has thus required the therapy of repentance.

−

:''“If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword…”'' <ref>Isaiah 1:19-20<ref>

−

:''“…for all who take the sword will perish by the sword”'' <ref>Matthew 26:52<ref>

+

== Humanities, Social Sciences, and the Church ==

+

Many sociologists are intrigued with examining the formation and results of wars in order to gain understanding of why war continues to reoccur throughout the world. <BR>

+

The Greek philosopher Heracleitus believed war to be the ''"father of all...."'' <BR>

+

The Church teaches that God is the ''"Father Almighty."'' <BR>

−

:''“…for the authority [civil] does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer.”'' <ref>Romans 13:4<ref>

−

Christianity is responsible for first introducing the belief of non-violence (Mantzarides 105). A true Christian would rather be killed than to kill. However, it is the civic duty of a Christian to obey the civil authority, not only because of fearing punishment, but since it is ethically and honorably conscience (Mantzarides 105). It is inevitably understood that the will of the civil authority will conflict with God’s will overtime, and it’s important to understand that ''“we must obey God rather than any human authority”'' <ref>Acts 5:29<ref>. Both St. Ambrose and St. Augustine do not accept the just war theory but recognize the reasons that lead to it – the defense of those unjustly treated (Mantzarides 106). The Church has never presented nor accepted a theory of just war, but has tolerated it to protect greater standards (Mantzarides 106). War promotes its participants to murder one another and encourages all of the participants to bring victory to their side (Mantzarides 106). People in our times even enjoy watching war programs through their televisions at home or in the movie theatres (Mantzarides 106). It is difficult to have peace on earth when a man with a violent inclination has the potential to cause devastating destruction to the world (Mantzarides 106).

+

== Holy Scripture and the Tradition of the Church ==

+

In [[Apostle Paul|St. Paul’s]] epistle to the Romans, God is referred to as a ''"God of peace"'' (Romans 15:33). The development of a war is a result of a separation from God, which is also a separation from peace and love. Since God is the source of our existence, separation from God leads to chaos and destruction.

−

The Church during the first centuries was very negative towards the participation of Christians in war (Mantzarides 107). Origen was completely against the idea of Christians participating in any form of military duty, while Tertullian believed that Christians should participate in military duty. Many of the Saints were involved in military duty and many Christians were members of St. Constantine’s army. The Church has always upheld her fundamental resistance towards war and does not allow clergy to be involved in any military activity. St. Athanasius wrote in his letter to Amun that ''“to kill is not permissible, but to destroy your enemies in war it is both lawful and worthy of praise. Thus the same thing is sometimes not allowed and forgiven for another reason”'' (Mantzarides 108). St. Athanasius’s words here do not represent the opinion of the Church, but the opinion of the State and its citizens, which is the reason he uses the word lawful and not Christian (Mantzarides 108).

+

:''"If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword…"'' (Isaiah 1:19-20).

−

:''“Our Fathers did not consider the killings committed in the course of wars to be classifiable as murders at all, on the score, it seems to me, of allowing a pardon to men fighting in defense of sobriety and piety. Perhaps, though, it might be advisable to refuse them communion for three years, on the ground that they are not clean-handed.”'' (Canon 13 of Basil) <ref>The Rudder<ref>

+

:''"…for all who take the sword will perish by the sword"'' (Matthew 26:52).

−

St. Basil references the beginning of this canon to St. Athanasius in order to clarify and accurately interpret what was meant in his letter to Amun (Rudder 1468). St. Basil the Great did not count murders committed during wars as murder, but he does require them to abstain from partaking of the Eucharist for three years (Mantzarides 108). In the Byzantine Empire, the enemies of the State were also the enemies of the Church (Mantzarides 108). So the defense of the State also became the defense of the Church (Mantzarides 108). The State was considered to be protected by God since it was connected to the Church. The Church has upheld its position on war has never deserted its stance (Mantzarides 109). Emperor Nicephoros of Byzantium (963-969) requested the Church to recognize the people dying at war to be classified as martyrs. The response was “How could they be regarded as martyrs or equal to the martyrs those who kill others or die themselves at war, when the divine canons impose a penalty on them, preventing them from coming to Divine Communion for three years." The Church has always condemned war, but has always been tolerant of the Christian soldiers that served in a military unit (Mantzarides 109). War may be necessary under certain circumstances to protect the innocent and to limit even greater evils.

+

:''"…for the authority (civil) does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer"'' (Romans 13:4).

−

Through spiritual vigilance and focusing on safeguarding the world from destruction, war and the causes of war must be addressed and eliminated (Mantzarides 110). Peace can only be upheld if the causes of war and hostility in our times are being addressed (Mantzarides 110). Some of the causes of war relate with discrimination, subjugation, hostility, and depressing social conditions. As the causes of war intensify, our chances of upholding peace in the world fade away (Mantzarides 110-111). For these reasons, we must use all of our resources on a global scale to eliminate these causes (Mantzarides 111). The uncontrollable issues that are the strongest contributors to war deal with nations overemphasizing preparations for war and increasing the manufacturing initiatives of military ammunition (Mantzarides 111). Christians have to be focused on peace and must work towards preserving a loving attitude that does not separate us from God.

−

Jesus said to Pilate, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here" <ref>John 18:34<ref>.

+

Christians are focused on peace and must work towards preserving a loving attitude that is not separate from God.

−

Jesus said to His apostles, “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another” <ref>John 13:34<ref>.

+

:''"My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews"'' (John 18:34).

−

:'''“Blessed are the peacemakers, for they will be called children of God.”''' <ref>Matthew 5:9<ref>

+

:''"I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another"'' (John 13:34).

+

:''"Blessed are the peacemakers, for they will be called children of God"'' (Matthew 5:9).

+

== The Tradition of the Fathers and the Early Church==

+

The Church during the first centuries was very negative towards the participation of Christians in war. [[Origen]] was completely against the idea of Christians participating in any form of military duty, while [[Tertullian]] believed that Christians should participate in military duty. Many of the [[Saint]]s were involved in military duty and many Christians were members of [[Constantine the Great | St. Constantine’s]] army. The Church has always upheld her fundamental resistance towards war and does not allow clergy to be involved in any military activity.

−

== References ==

+

=== Latin Fathers ===

−

<references/>

+

Neither [[Ambrose of Milan | St. Ambrose]] nor [[Augustine of Hippo | St. Augustine]] accept the ''"just war"'' theory but recognized the reasons that lead to it – the defense of those unjustly treated. Never has the Church presented nor accepted a theory of ''"just war,"'' but it has tolerated it to protect greater standards. War promotes its participants to murder one another and encourages all of the participants to bring victory to their side. It is difficult to have peace on earth when a man with a violent inclination has the potential to cause devastating destruction to the world.

+

=== Greek Fathers ===

+

According to Fr. [[Stanley Harakas]], there is no ethical reasoning for war in the writings of the Greek Fathers. Fr. Harakas states that the fathers wrote that only negative impacts arise from war. Even in unavoidable circumstances, Fr. Harakas mentions that the fathers thought of war as the lesser of greater evils, but none the less evil. Fr. Harakas declares that the term ''"just war"'' is not found in the writings of the Greek Fathers. The stance of the Fathers on war is ''pro-peace'' and an Orthodox ''"just war"'' theory does not exist.

+

+

==== [[Athanasius of Alexandria|St. Athanasius]] ====

+

''"Although one is not supposed to kill, the killing of the enemy in time of war is both a lawful and praiseworthy thing. This is why we consider individuals who have distinguished themselves in war as being worthy of great honors, and indeed public monuments are set up to celebrate their achievements. It is evident, therefore, that at one particular time, and under one set of circumstances, an act is not permissible, but when time and circumstances are right, it is both allowed and condoned"'' ([http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iv.iii.html The Letter of St. Athanasius to Amun]).

+

+

:Fr. John Anthony McGuckin|John McGuckin]] says that this argument is misleading since it does not deal with justifying killing during war. According to Fr. McGuckin, this letter was regarding sexual activity and uses a ''"rhetorical example of current opinion to show Amun that contextual variability is very important in making moral judgements."'' For further information, please refer to the [[Rudder]] or [http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iv.iii.html the ''Letter of St. Athanasius to Amun''].

+

+

==== [[John Chrysostom|St. John Chrysostom]] ====

+

''"Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion"'' ([[John Chrysostom |St. John Chrysostom]], [http://www.ccel.org/fathers2/NPNF1-09/npnf1-09-06.htm#TopOfPage ''"On the Priesthood"'']).

+

+

== The Canonical Tradition of the Orthodox Church ==

+

+

Any act of violence contradicts the ethics and principles of the Kingdom of God. St. [[Basil the Great|Basil]] states that although the act of violence may be required for the ''"defense of the weak and innocent…it is never justifiable."''

+

+

=== Canon 13 of St. Basil ===

+

''"Our Fathers did not consider the killings committed in the course of wars to be classifiable as murders at all, on the score, it seems to me, of allowing a pardon to men fighting in defense of sobriety and piety. Perhaps, though, it might be advisable to refuse them communion for three years, on the ground that they are not clean-handed."''

+

:St. Basil references the beginning of this canon to St. [[Athanasius of Alexandria|Athanasius]] in order to clarify and accurately interpret what was meant in his [http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iv.iii.html ''Letter to Amun''] [[Rudder | (The Rudder)]]. St. Basil the Great did not count the ''"shedding of blood"'' committed during wars as murder, but he does require the penitent to abstain from partaking of the Eucharist for three years. Although three years may seem harsh to us today, Fr. McGuckin states that this ''"was actually a commonly recognized sign of merciful leniency in the ancient rule book of the early Church."''

+

+

=== Canon 83 of the Holy Apostles ===

+

''"If any Bishop, or Priest, or Deacon is engaged in military matters, and wishes to hold both a Roman (i.e.; civil) and a holy office, let him be deposed. For "render unto Caesar the things that are Caesar’s; and unto God the things that are God’s"'' (Matthew 22:21).

+

+

+

== Church and State ==

+

Christianity is responsible for first introducing the belief of non-violence. A true Christian would rather be killed than to kill. However, it is the civic duty of a Christian to obey the civil authority, not only because of fearing punishment, but since it is ethically and honorably conscience. It is inevitably understood that the will of the civil authority will conflict with God’s will over time, and it’s important to understand that ''"we must obey God rather than any human authority"'' (Acts 5:29).

+

+

=== The Church and the Roman (Byzantine) Empire ===

+

In the [[Byzantine Empire]], the enemies of the State were also the enemies of the Church. So the defense of the State also became the defense of the Church. The State was considered to be protected by God since it was connected to the Church. The Church has upheld its position on war and has never deserted its stance. [[Nicephorus II Phocas | Emperor Nicephoros Phocas]] of Byzantium (963-969) requested the Church to recognize the people dying at war to be classified as [[martyr]]s.

+

:The response was ''"How could they be regarded as martyrs or equal to the martyrs those who kill others or die themselves at war, when the divine canons impose a penalty on them, preventing them from coming to Divine Communion for three years."''

+

The Church has always condemned war, but has always been tolerant of the Christian soldiers that served in a military unit. War may be necessary under certain circumstances to protect the innocent and to limit even greater evils.

+

+

+

== Orthodoxy Today ==

+

+

=== His All Holiness Ecumenical Patriarch Bartholomew I ===

+

+

'''Address in Athens, Greece on May 24, 1999''' <BR>

+

:As declared by [[Bartholomew_I_(Archontonis)_of_Constantinople|Patriarch Bartholomew]], ''"...the irrationality of war is evident from its effect on humanity and on the natural environment."''

+

+

:Through spiritual vigilance and focusing on safeguarding the world from destruction, war and the causes of war must be addressed and eliminated. Peace can only be upheld if the causes of war and hostility in our times are being addressed. Some of the causes of war relate with discrimination, subjugation, hostility, and depressing social conditions. As the causes of war intensify, our chances of upholding peace in the world fade away. For these reasons, we must use all of our resources on a global scale to eliminate these causes. The uncontrollable issues that are the strongest contributors to war deal with nations overemphasizing preparations for war and increasing the manufacturing initiatives of military ammunition.

+

+

'''Address in Novi Sad, Serbia on October 22, 1999''' <BR>

+

:Patriarch Bartholomew states that ''"War and violence are never means used by God in order to achieve a result. They are for the most part machinations of the devil used to achieve unlawful ends. We say "for the most part" because, as is well known, in a few specific cases the Orthodox Church forgives an armed defense against oppression and violence. However, as a rule, peaceful resolution of differences and peaceful cooperation are more pleasing to God and more beneficial to humankind."''

+

+

:In addition to the aforementioned statement, Patriarch Bartholomew references St. Paul's epistle to the Romans, ''"Do not be overcome by evil, but overcome evil with good"'' (Romans 12:21).

+

+

+

== References ==

+

*Bartholomew I, Archbishop of Constantinople, New Rome and Ecumenical Patriarch

Jubilee Bishops' Council of the Russian Orthodox Church. 2000. The Orthodox Church and Society: The Basis of the Social Concept of the Russian Orthodox Church. Belleville, Michigan: St. Innocent / Firebird Publishers.

+

* Fr. Alexander Webster

+

**<u>The Pacifist Option: The Moral Argument against War in Eastern Orthodox Theology and more recently</u>

+

**<u>The Virtue of War: Reclaiming the Classic Christian Traditions East and West</u>

+

**[http://www.orthodoxytoday.org/articles4/AgainWebster.shtml "War and Peace: What does Orthodoxy Teach Us?"]

*Jubilee Bishops’ Council of the Russian Orthodox Church in August 2000 (Moscow, Russia)

+

**[http://www.incommunion.org/articles/the-orthodox-church-and-society/introduction <u>The Orthodox Church and Society: The Basis of the Social Concept of the Russian Orthodox Church.</u> Belleville, Michigan. St. Innocent/Firebird Publishers.]

−

===Non-Orthodox===

+

=== Non-Orthodox References ===

*[http://www.firstthings.com/ftissues/ft0305/public.html#sounds The Sounds of Religion in a Time of War] by Richard John Neuhaus, <em>First Things</em>, 133 (May 2003): 76-92

*[http://www.firstthings.com/ftissues/ft0305/public.html#sounds The Sounds of Religion in a Time of War] by Richard John Neuhaus, <em>First Things</em>, 133 (May 2003): 76-92

*[http://www.firstthings.com/ftissues/ft0301/articles/weigel.html Moral Clarity in a Time of War] by George Weigel, <em>First Things</em> 128 (January 2003): 20-27

*[http://www.firstthings.com/ftissues/ft0301/articles/weigel.html Moral Clarity in a Time of War] by George Weigel, <em>First Things</em> 128 (January 2003): 20-27

[[Category:Ethics]]

[[Category:Ethics]]

Latest revision as of 02:31, February 13, 2011

Just war doctrine attempts to define situations in which the waging of war becomes a moral necessity. It lays out criteria by which a Christian is intended to determine whether or not a specific war was entered into and is conducted in a virtuous manner, so that killing would become a moral necessity. Although the Orthodox Church has used something like a "just war" doctrine to determine when a state or empire may engage in armed conflict, it has nevertheless always considered killing even in such cases to be a sin, and has thus required the therapy of repentance.

Humanities, Social Sciences, and the Church

Many sociologists are intrigued with examining the formation and results of wars in order to gain understanding of why war continues to reoccur throughout the world.
The Greek philosopher Heracleitus believed war to be the "father of all...."
The Church teaches that God is the "Father Almighty."

Holy Scripture and the Tradition of the Church

In St. Paul’s epistle to the Romans, God is referred to as a "God of peace" (Romans 15:33). The development of a war is a result of a separation from God, which is also a separation from peace and love. Since God is the source of our existence, separation from God leads to chaos and destruction.

"If you are willing and obedient, you shall eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword…" (Isaiah 1:19-20).

"…for all who take the sword will perish by the sword" (Matthew 26:52).

"…for the authority (civil) does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer" (Romans 13:4).

Christians are focused on peace and must work towards preserving a loving attitude that is not separate from God.

"My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews" (John 18:34).

"I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another" (John 13:34).

"Blessed are the peacemakers, for they will be called children of God" (Matthew 5:9).

The Tradition of the Fathers and the Early Church

The Church during the first centuries was very negative towards the participation of Christians in war. Origen was completely against the idea of Christians participating in any form of military duty, while Tertullian believed that Christians should participate in military duty. Many of the Saints were involved in military duty and many Christians were members of St. Constantine’s army. The Church has always upheld her fundamental resistance towards war and does not allow clergy to be involved in any military activity.

Latin Fathers

Neither St. Ambrose nor St. Augustine accept the "just war" theory but recognized the reasons that lead to it – the defense of those unjustly treated. Never has the Church presented nor accepted a theory of "just war," but it has tolerated it to protect greater standards. War promotes its participants to murder one another and encourages all of the participants to bring victory to their side. It is difficult to have peace on earth when a man with a violent inclination has the potential to cause devastating destruction to the world.

Greek Fathers

According to Fr. Stanley Harakas, there is no ethical reasoning for war in the writings of the Greek Fathers. Fr. Harakas states that the fathers wrote that only negative impacts arise from war. Even in unavoidable circumstances, Fr. Harakas mentions that the fathers thought of war as the lesser of greater evils, but none the less evil. Fr. Harakas declares that the term "just war" is not found in the writings of the Greek Fathers. The stance of the Fathers on war is pro-peace and an Orthodox "just war" theory does not exist.

"Although one is not supposed to kill, the killing of the enemy in time of war is both a lawful and praiseworthy thing. This is why we consider individuals who have distinguished themselves in war as being worthy of great honors, and indeed public monuments are set up to celebrate their achievements. It is evident, therefore, that at one particular time, and under one set of circumstances, an act is not permissible, but when time and circumstances are right, it is both allowed and condoned" (The Letter of St. Athanasius to Amun).

Fr. John Anthony McGuckin|John McGuckin]] says that this argument is misleading since it does not deal with justifying killing during war. According to Fr. McGuckin, this letter was regarding sexual activity and uses a "rhetorical example of current opinion to show Amun that contextual variability is very important in making moral judgements." For further information, please refer to the Rudder or the Letter of St. Athanasius to Amun.

"Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion" (St. John Chrysostom, "On the Priesthood").

The Canonical Tradition of the Orthodox Church

Any act of violence contradicts the ethics and principles of the Kingdom of God. St. Basil states that although the act of violence may be required for the "defense of the weak and innocent…it is never justifiable."

Canon 13 of St. Basil

"Our Fathers did not consider the killings committed in the course of wars to be classifiable as murders at all, on the score, it seems to me, of allowing a pardon to men fighting in defense of sobriety and piety. Perhaps, though, it might be advisable to refuse them communion for three years, on the ground that they are not clean-handed."

St. Basil references the beginning of this canon to St. Athanasius in order to clarify and accurately interpret what was meant in his Letter to Amun (The Rudder). St. Basil the Great did not count the "shedding of blood" committed during wars as murder, but he does require the penitent to abstain from partaking of the Eucharist for three years. Although three years may seem harsh to us today, Fr. McGuckin states that this "was actually a commonly recognized sign of merciful leniency in the ancient rule book of the early Church."

Canon 83 of the Holy Apostles

"If any Bishop, or Priest, or Deacon is engaged in military matters, and wishes to hold both a Roman (i.e.; civil) and a holy office, let him be deposed. For "render unto Caesar the things that are Caesar’s; and unto God the things that are God’s" (Matthew 22:21).

Church and State

Christianity is responsible for first introducing the belief of non-violence. A true Christian would rather be killed than to kill. However, it is the civic duty of a Christian to obey the civil authority, not only because of fearing punishment, but since it is ethically and honorably conscience. It is inevitably understood that the will of the civil authority will conflict with God’s will over time, and it’s important to understand that "we must obey God rather than any human authority" (Acts 5:29).

The Church and the Roman (Byzantine) Empire

In the Byzantine Empire, the enemies of the State were also the enemies of the Church. So the defense of the State also became the defense of the Church. The State was considered to be protected by God since it was connected to the Church. The Church has upheld its position on war and has never deserted its stance. Emperor Nicephoros Phocas of Byzantium (963-969) requested the Church to recognize the people dying at war to be classified as martyrs.

The response was "How could they be regarded as martyrs or equal to the martyrs those who kill others or die themselves at war, when the divine canons impose a penalty on them, preventing them from coming to Divine Communion for three years."

The Church has always condemned war, but has always been tolerant of the Christian soldiers that served in a military unit. War may be necessary under certain circumstances to protect the innocent and to limit even greater evils.

Orthodoxy Today

His All Holiness Ecumenical Patriarch Bartholomew I

Address in Athens, Greece on May 24, 1999

As declared by Patriarch Bartholomew, "...the irrationality of war is evident from its effect on humanity and on the natural environment."

Through spiritual vigilance and focusing on safeguarding the world from destruction, war and the causes of war must be addressed and eliminated. Peace can only be upheld if the causes of war and hostility in our times are being addressed. Some of the causes of war relate with discrimination, subjugation, hostility, and depressing social conditions. As the causes of war intensify, our chances of upholding peace in the world fade away. For these reasons, we must use all of our resources on a global scale to eliminate these causes. The uncontrollable issues that are the strongest contributors to war deal with nations overemphasizing preparations for war and increasing the manufacturing initiatives of military ammunition.

Address in Novi Sad, Serbia on October 22, 1999

Patriarch Bartholomew states that "War and violence are never means used by God in order to achieve a result. They are for the most part machinations of the devil used to achieve unlawful ends. We say "for the most part" because, as is well known, in a few specific cases the Orthodox Church forgives an armed defense against oppression and violence. However, as a rule, peaceful resolution of differences and peaceful cooperation are more pleasing to God and more beneficial to humankind."

In addition to the aforementioned statement, Patriarch Bartholomew references St. Paul's epistle to the Romans, "Do not be overcome by evil, but overcome evil with good" (Romans 12:21).

References

Bartholomew I, Archbishop of Constantinople, New Rome and Ecumenical Patriarch